Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 73-minute teaching, Lama Zopa Rinpoche explores the eighteenth through twentieth precepts of mind training, focusing on how to avoid ill temperedness and cultivate compassion when facing harm. He frames the core insight through karma: whatever harm we experience originates not in others but in our own past negative actions, stored as karmic imprints in our mind. Rather than reacting with contorted faces or abusive words, practitioners should blame delusion itself, not the harm-giver, and respond with compassion—the single most powerful antidote to anger. Rinpoche emphasizes that purification practices can either prevent indefinite karma from ripening or shorten the duration and intensity of definite karma. He stresses the importance of guarding all three doors (body, speech, mind) even in small matters, and warns that anger is uniquely destructive—even Bodhisattvas on the Sūtrayāna path cannot transform it as they do attachment. The teaching closes with practical advice on avoiding erratic responses driven by self-centered concerns, urging instead a stable commitment to others’ welfare. The final section includes questions on bodhicitta, emptiness, and the two awakening minds. Suited to committed practitioners with some familiarity with Buddhist philosophy and the lojong tradition.
File metadata (for organising)
File: 24 Lojong.mp3
UUID: 358ee52d-23b3-4a48-98ec-37ced33503cc
Teacher: Lama Zopa Rinpoche 3
Collection: Mind Training (Lama Zopa Rinpoche 3)
Date: 1990 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 73.7 minutes
Words: ~7,389
So as the Bodhisattva Śāntideva said that as long as the days remain, as long as the sentient beings remain, may I too remain to actualize the benefit to the all living beings. So here, the motivation for us to aspire to learn about mind training teaching, to actualize mind training practices, or to adopt the mind training teachings into our day to day life. It’s as like the Śāntideva motivated to live a life accordingly, as he stated that as long as the beings remain in this world, may I too remain to to benefit them. So here, the benefit referring to the ultimate benefit, not just by, you just by helping to clear temporary sufferings or to actualize temporary mundane happiness, but is to benefit ultimately by actualizing, by providing Dharma, by providing entire stages of the path, then each and every living beings by actualizing the entire path or the lamrim into their mental continuum and to actualize the fully liberation, and that is the ultimate benefit. So the purpose of us to engage in Dharma practice is to live a life benefiting other living beings.
That means oneself to live a life with practicing Dharma, oneself to live a life practicing mind training teaching, which is to live a life practicing to our inner mind, the bodhicitta and the emptiness. Then, know, know, oneself actualizing the in it experiential realizations within those practices, such as the practices in the six perfections and the awakening mind. Then one reveals or one shares the Dharma or one share the true awakening mind to other living beings in relation to oneself living a life practicing the bodhicitta, such as engaging in the practice of the six perfections and living a life of the practice of renunciation to inspire to others by oneself the practicing genuine practice of selflessness or the emptiness. So that is our motivation. So that is that is how the Bodhisattva, such as the and the rest of the other Bodhisattvas, as, etcetera, including the Buddha, why he was able to, you know, gain total freedom from the entire aspect of saṃsāra and to actualize such as the ten powers for him to have the full conducive, you know, abilities to benefit numberless beings is due to, you know, training in those you know, due to living their life according with those such mentioned motivation.
So we do try our best to motivate in that way, you know, in whatever either small or vast accumulation of merit and practices, you know, and including, you know, the as a practitioner of mind training teaching, then even our ordinary life, even our, you know, the samsaric lifestyle should be motivated in that manner. The purpose of whatever lifestyle that you live is to live in that kind of lifestyle is to bring immense benefit to other living beings and make myself to remain in that kind, make myself have the courage to overcome and live a life as a life that commonly bring about, which is just to benefit others. So then we refer to the text. So I’m sure in the past, how to say, you know, past very busy month, you know, during the Geshe-la’s visit and, you know, such as the Thousand Arms event and many other events, you know, coming to our life, you know, at personal level as well as in community level. So I hope that we did integrate the mind training teaching into every aspect of the event that came into our life.
And that is the whole purpose why we are practicing mind training and teaching, why we are practicing Buddhadharma. It is not only to integrate the Dharma when our life is smooth or when our life is directed to the virtue, But in whatever aspect of life we have to go through, we should be able to integrate the teachings, particularly the most straightforward teaching, the mind training teaching into those events. And from there, by today, one can tell how much, how high level that one achieves in one’s mind training practices through going through many different stages or events in our life. It’s like an exam. By today, whatever event went through, that we have a less emotional difficulties, less anger, less pride, you know, then more cherishing to other, less selfishness, you know, more what do you call the the you know, every now and then, you know, so much inspiration of loving kindness, compassion in relation to any events, in relation to any others.
So then from there, one can see how much one’s practice is developed, how much the teaching helps in our life. And if one find that there’s no no more lessening of anger and pride, etcetera, or the self grasping, then one should even put more extra effort from now on, to day on to able to put extra effort to practice the mind training teaching. If one experience some improvement in one’s lifestyle, one’s way of thinking, in compassion, loving kindness, then one wants to rejoice, feel happy for it, feel happy of of that then. And again, one should gain more inspiration to to even get even to actualize the perfection in all those practices and ultimately to actualize the ultimate goal which is enlightenment. Then even though we try our best to integrate the mind training teaching into our day to day life, but every time we fail, you you know you’re trying your very best, but then somehow you all the time fail.
So then in that case, earlier we discussed, a certain chapter we discussed about making offerings to the protectors, deities, Buddhas, making offerings, then request their blessing by expressing supplication prayers as we discussed in earlier classes. So in that kind of situation then by today we should put some effort of doing those practices so that one can able to overcome those obstacles of unable to actualize the mind and teaching like that. So I think last we stop on the oh, now it’s precepts. Okay. Precept and commitment.
Twenty two. Twenty two precepts. Actually, how much difference is within the commitment and precept? Anyway, this is the twenty two precepts. So we are on number eighteen.
Do not be ill tempered. Do not do not be ill tempered. So here it says that whatever whatever other may have done to you in the past, such as humiliating you or verbally abusing you, the blame lies within yourself. Do not react to the others with contorted facial expressions or abusive words. Even with your mind, restrain yourself from ill temperedness.
Because your Dharma practice has not yet become an antidote to the self grasping, your resilience is at present weak, and you are volatile due to ill temperedness. Since such behavior makes your Dharma practice ineffective, ensure that your Dharma practice become an antidote to self grasping. So, you know, the blame lies within yourself. It’s here. The whole meaning comes about the karma.
You know? You know, whatever you know, the negative impact, you know, comes towards you or negative, you know, whatever harms or, you know, negative deeds by others towards you is is not because of is not because of is not because of the blame lies within others. The blame lies within oneself. The fact that the omniscient one, the Buddha see is totally opposite from what we ordinarily perceive. In ordinary perception, whatever harm that we receive from others, we think the harm givers are outside.
The harm givers are the others than yourself. Harm givers are outside in a person or a spirit or whatever, including elemental disturbance, including the elemental disturbance, all are outside. But then omniscient one, the Buddha, through his omniscience, he sees his total opposite. There’s nothing the harm that what you receive, nothing lies in others, know, rather it totally lies within yourself. Within yourself means that lies within one’s mental mental continuum in the in the subconscious level as an imprint, and that imprint is called the karmic imprint.
It is the result of our it is the result of our own past actions. It is the result of past own actions, you know, physical actions, verbal actions, mental actions. You know? So so and that that imprint is called the we can we can call it as a karma. You know, the karma.
We can also call it as the cause of any form of result. And that result, the harmful that we receive is due to the cause which perform the negative action through our body, speech, and mind, and that that form into an imprint which lies within our mind. When it manifests when it manifests and when it ripens, then we when when you ripen, it receive the impact of those negative imprint ripen, then that receive the negative impact. And the negative impact is negative harm, the harmful action which you receive from others to you and which we see from others to you. So so if we don’t have if we if we didn’t create any form of negative actions through our body’s mind, there won’t be any imprint of those negative actions.
And if we don’t have this negative imprint, means that we we we don’t have we will not have we will not have the negative karma. That means we won’t have any cause, negative cause. As long as we don’t have any negative cause, again, as Buddha Buddha said, without cause, there’s no result. The result have to totally dependent on the cause. And that cause lies within three categories, the negative, neutral, and positive cause.
All the experiences of this suffering, painful, and adversity, all are in the category of negative result. Negative result. Negative result of negative karma. That negative karma is not created by other. Not created by God, not created by other human beings, not created by spirit, not created by outer elemental phenomena, it’s totally created by your own self.
Totally created by your own self. The creator is your own self. Due to that, once you receive the harm from others, the purpose of knowing this fact, purpose of knowing this Buddha’s teaching of the karma, then that prevents us from creating more negative karma in relation to other. Once we prevent creating more negative karma in relation to other, that prevents actualizing more negative causes. And that helps to prevent to to plan an imprint of negative negative karma.
And that prevent suffering within ourself. You see, that prevent the total suffering within ourself. So by understanding the law of karma, it helps us not to generate ill tempered towards others when we receive harm from others. Rather, we we take the advantage of that circumstances by reliance to the Buddhist teaching, is to put an effort to purify that karma purify that karma. By understanding the teaching that if that karma is is, what you call it, a complete ripening karma, then by by thinking by thinking that, from now on, after these experiences, I will never commit any more negative karma to practicing resolution.
Then at the same time, by generating compassion to others, and that completely stops the continuum of that kind of negative experience in relation to that particular harm giver and that particular harm giver. Why why it is? Because that that negative experience is in relation to that particular karma giver if you don’t purify, if you don’t practice your resolution. At the same time, if you don’t generate compassion, which is the antidote to ill temper, otherwise, it doesn’t help to stop the the karmic creation or continue karmic creation in relation to that particular karma giver. So you can go ahead and there, it makes so it it like that.
You you get what I mean? So basically, it’s must stop the karma this very from this very moment on. You know? And in another way, by again recalling the teachings of the Buddha, if the karma is not a definite karma, you know, fruitful karma or ripening karma, then by engaging into the purification practices that one even can able to actualize the total prevention of the experience of that particular negative karma within yourself. Not only that, can I be able to what do you call the total what do you call the cut the karmic, the creation in relation to that particular harm giver?
Because in karma, some aspect of karma is we must experience result. Of course, definite karmas. Some coming result, not necessarily must experiences. Before experiencing, one can able to purify it. So there’s different aspect of karma.
So in our life, whatever the difficulties or any negative experiences come into our life, first, we should try to purify it in case if that is, what do call it, indefinite karma. If that is indefinite karma, then we don’t have to go through the experiences, the full experiences of negative suffering. In case there’s a definite karma, even though we have to experience it, but we don’t have to continue to experience. You know? So it is quite quite quite important for us, you see, Because that teach us that we put we always we always engage in the purification practices.
Because in life, we do not want suffering. We do not want failure. We do not want difficulty. But all the time difficulties and sufferings comes into our life. The reason why, because we have not purified the karma.
Purified the karma. And many of the karmas are indefinite karma, but because of not purifying them, and providing negative conditions to that particular karma, it become definite karma. It become a fruitful karma. Means it will definitely bring the fruit, definitely bring the result. So the more you rush to purify the karma, there’s more opportunity for us to be free from suffering experiences.
Even in case if the karma is definite, again the Buddhadharma teach us that even the ripening, definite karma can be during through the purification practice, the duration can be shortened. Duration can be shortened, the intensity of the pain will be reduced. At the same time, you will be totally cut off that particular creation of negative karma in relation to any of the other living beings. So like that. So then here again, blame oneself.
It doesn’t mean that we we we scold ourselves. You know, when something goes wrong, you if you are not careful of blaming, you know, interpreting this teaching, as things go wrong, then you start to blame oneself, start to scold oneself. Then that might lead to depression. There’s a danger of leading us into a and that might lead us into a depression and and and lose self confidence and lose faith in oneself, lose trust in oneself, and that again, it it is negative. You know?
Blame means blame the negative karma. Blame the delusion. Blame the negative karma. To blame the negative karma? Blame the negative karma means blame the creator of negative karma.
If the creator didn’t create the negative karma, we don’t have to experience it. So who is the creator? The delusion within oneself is the creator. So we have to blame the delusion. We have to blame delusion within us.
Means we have to see negative of the delusion within us. We have to find the force of delusion within us. One of the process for us to rid of the delusion and blame the delusion is to find the fault of delusion. Go and search the fault of delusion. All the time, go and find the fault of delusion.
In in in in in our normal, you know, misconceptual way, we go and find for others. You know? We go and find for others intentions. You know? So here, according to Buddhist teaching, that is wrong.
We should go and find the fault of our own intention, which is a deluded intention. You know? Because the delusions lies as intentional level, you know, in in the in the mental conscious label. You know? So most of that most of those delusions manifest in intentional aspect, you know, the deluded intentional aspect.
You know? The moment the deluded intentional aspect arises, the intentional negative karma arises. In in intentional negative karma established. You know? By the force of the negative intentional negative negative force, it create it bring about the more intense or more elaborate negative creations through our body, speech, and mind.
Then the obvious negative creations such as using physical gesture to harm other, verbal abusing or to harm other. You know? So, you know, so it’s all through the the intention, and that intention is referring to the diluted and hallucinated intentions. Intentions. So we have to blame that we have to blame the delusion.
We have to blame the negative intentional delusions. You know? So it’s like that. So that’s why it says the blame lies within ourself, within yourself. Do not react to other just a side advice that, you know, how detail you know, how how specific and how detailed that mind training teachings teach us, you know, even even even how to take care of facial facial expressions, you know, you know, not just overall talking about you should control our delusion, then after that we jump to another subject.
Here is you’ve been talking about make sure our facial expression should be should be taken care. To never harm others with it, you know, with a contorted facial expression, which and then also abuse abusive words. You know? It’s like a it’s like a, you know, like, you know, how to say? Or mother or teacher, you know, like, every day to day, like, you know, like, guiding your child from every single small thing up to the big thing.
So it’s like the mind training teachings are like that. For us, after I say don’t blame, I was saying, after asking us not to generate delusion, we already understand, kind of understand that they don’t have to explain so detail, even ask to control our facial expressions, obviously words. But here, the teaching telling us it’s because, you know, in reality, we do forget. You know, we we we try to control our delusion, but we forget about all those small, small negative negative expressions such as, you know, we do a lot of meditation, but we forget about taking care of facial expressions to other. We do a lot of meditation, a lot of Dharma practices, but then we sometimes we forget about how to use the word.
You We use very abusive words to others, very abusive expression to others. In my training, practitioners, even the past great Kadampa masters, masters, you know, that always advise them. We should, you know, we should we should we’ll say, we should control the negative negative negative we should control we should we should how to say? We should abandon or we should we should how to say? Should control our three doors.
We should control our three doors, body, speech, and mind, even from a very tiny or subtle negative actions. You know, even even from that. So once we can able to do that, then there is the opportunity that we may able to overcome, you know, you know, very great delusions or, I mean, how to say, very intense delusions. You know? Otherwise, one would be unable to actualize the freedom from delusions.
Even with your mind, restrain yourself from ill temperance. So then so not only our physical expression, but even from our mental attitude, you know, we should be always restrained, always guard, you know, expression of, you know, the the harmful, you know, ill tempered to others and also to yourself to yourself as a person. You know? So then again in dharma in in in dharma, the most important for us to take care not to engage in the negative negative creation is our mind. You know?
The supreme, the the door to guard is the mind, you know, then the body and the speech. So Our mind is the main area that we have to gut with extra effort. The reason is the physical, verbal expressions very much dependent on the expression of our intention, our mind. When our mind is controlled, it’s a it’s a less chances our body and speech to to to engage in negativities. But our mind is not controlled, and how much effort one put to to to overcome negativities to our body and speech, it will be very difficult.
So again, in Dharma, you know, the main main area for us to be mindful to be virtue is our mind our mind. Because your because your Dharma practice has not yet become an antidote to self grasping. You know? Why why you’re saying why you’re saying because your Dharma practice has not yet become an antidote to self grasping? Means we shouldn’t be we we we shouldn’t take for granted, and we shouldn’t take it easy, how to say.
You know, we might think that, oh, little anger is okay. You know? And, you know, slight harsh word is never mind. You know? Little bit little bit negative way of thinking, never mind.
As long as I don’t be too negative. You know? So, you know, we we sometime, we we we we bring such excuses. Then sometime, you know, as long as we can guard the root vows, you know, the rest of the the vows are but we don’t have to care much. You know?
As long as we do not kill human being, just killing ants and killing, you know, one is in our mind. As a Buddhist practitioner, as a mind training practitioner, we try our best not to kill human being, then rest is a small thing, so easy to purify. So then sometimes what do you call? Take for granted. Take there’s any other better word?
Take it. Neglection. Take take for granted. I think in Chinese called daily daily. Isn’t it?
Delhi Delhi, isn’t it? Delhi Delhi. You said Delhi Delhi? No. Delhi Delhi is okay.
Okay. Never mind. No. It’s okay. You know?
Take easy. So, anyway, maybe don’t take for granted maybe. Is that is that right word? Don’t take for granted. Fine.
Okay? So So then, say, when when the human beings around, then I should, you know, properly guard my body. But then when the human beings are around, you know, it doesn’t matter. You know, people won’t see, you know, I’m doing negative actions. People won’t see I’m not guarding my body, spirit, mind.
So say here, say, because our Dharma practice, our mind training practice has not yet become a spontaneous antidote to self grasping mind. Therefore, here, he’s advising us to be super mindful even within this is like small negative creation of karmas. Even the false expressions, verbal abuse expression. Even that, we have to take it so serious to overcome all those negativities. Because once you become once your Dharma practice become spontaneous antidote to the self-grasping mind, then you can you know, you you don’t won’t you won’t how to say?
Your body, speech, and mind will not bring about harming others or creation of negative karma within yourself. And until then, then we cannot take it easy. We have to be serious about our Dharma practice. Your resilience is at present weak. You know, the the strength of our practice is very weak, you know, within us.
And you are volatile due to ill tempered. You know? Because we are, like, all the time, so easy to effect affected by the ill tempered. You know? Because our mind is not stable.
Our mind is, like, very emotional. You know, we can see ourself. You know? It’s how emotional we are. You know?
So, you know, and and and and what do call it? The imbalanced emotional mind is easily, you know, easily, you know, easily go into a creation of the action of self grasping life or negativities. You know? Because because of the the the not stable emotional emotional spirit in us, it’s it’s it’s it’s whatever you call the the the such as desire attachment, you know, emotional angers. It’s so easy to arise.
So once those emotional, you know, jealousy or those arise in our mind, then it’s totally, you know, it can bring harms to others and bring harms to yourself of creating negative action, which will bring, you know, suffering result. So so so so that’s why he’s saying that you are volatile due to ill temperedness, emotional because of reality. There’s so much emotional. You know? And all those emotional are the real temperance, you know, the desire attachment also in temperate Pride also in temperate Anger also in temperate, you know, attachment also in temperate Jealousy also intimate.
So all those emotional the minds are the intimate, and that only bring harm to others and oneself. Of course, within those, the emotion has an intensity, the creation of negative karmas, but it still is a in the category of harmful emotion to others. Since such behavior makes your Dharma practice ineffective, you know, since such a behavior, because of such kind of untamed your mind, then Dharma practice become ineffective. Ineffective means it’s not effective to overcome the negativities or delusions. So in order to overcome the delusions, negativities, our Dharma practice has to be effective, forceful.
In another word, we can use forceful. The effectiveness here, the antidote has to be effective. The Dharma has to be effective. When our Dharma practice is not effective, not forceful, then the negative emotions or negative karma will be unable to purify completely. Even though it may become an antidote, It may purify at a certain stage, but it will be unable to purify completely.
When the negativity is unable to purify completely, including the causes of the negative action, then the suffering will never end. You know, the suffering will never end. So so like that. So since such a behavior, such emotional behavior makes our Dharma practice ineffectiveness, then the advice here we have to understand is we have to put extra effort to make our Dharma practice most effective. Means, strengthen our Dharma practice.
Strengthen, you know, you know, our emotion. How to say? No. You know, how to say? Make our mind more stable in virtue.
You know, make our mind more stable in our virtue. The whole purpose why we are whole purpose why we cannot get in temper, why we have to make our Dharma practice forceful and effective, is because our Dharma practice have to become an antidote to self-grasping mind. That’s the only reason. Because our Dharma practice has to become the antidote for self grasping mind. Without the mentioned trainings properly done, our Dharma practice will be unable to become an antidote to the self grasping mind.
The whole purpose of Dharma practice is to become an antidote to the self grasping mind. So then again, you know, we have to know what exactly is a self grasping mind is. You know? There is a called self-cherishing mind. There is a called self grasping mind.
You know? There is a called self centered mind. You know? There is a called self independent mind. There is also called inherent inherent, you know, inherent self-existent mind.
Inherent sub existent mind. There is also called non inherent, you know, what do call, non-inherent self-existent mind. So many different types. We have to in order to bring dharma as a forceful, effective antidote, we have to know the picture of negation very clearly. self-cherishing mind has its own, what you call, appropriate antidotes.
Self grasping mind has its own, you know, appropriate its own appropriate antidotes. Then the self independent. The independent existing self mind has its own separate antidotes. Now the permanent existing self, that self has its own is on, you know, what do you call it, the antidotes. So then inherent existing self has its own.
It has its own antidotes. You see? So so in fact, it it is very tough. It is very deep. You really want to, you know, explore in that level.
So since whole purpose of PAMA is to overcome self grasping mind, then we have to I think it’s naturally makes sense that we have to put more effort to find out all those different type of self grasping mind and how they really look like, how they really stand within our mental continuum, within us. Normally, quite easily say, oh, emptiness is the antidote. Emptiness is the antidote for all all those graspings. Or we might say, selflessness is the antidote for all these things. You know?
It’s easy to say, selflessness. Selflessness is antidote for self grasping mind. Cherishing other is antidote for self-cherishing mind. It’s easy to say, but if you really want to practice in your mind, if we really wish to gain some realization on that, then we have we really have to squeeze on, you know, you know, we really have to squeeze our brain. We really have to put some kind of, you know, analytical meditation, analytical meditation, we really need the teachings we require for that.
So think about it. This also in the category of the, you know, the the emptiness. So, therefore, you know, we have a one Q&A on emptiness. So so maybe, you know, if you have not gathered questions, then you you you try to analyze all those the the objectionable negations as well as the the antidotes. And from there, then you might find a solution to overcome the self grasping, self-cherishing, inherent self existing, etcetera.
And if you have a doubt, then you can bring about questions, debate. In order from there, then we we can we can go deeper understanding. So then it says, now go to the nineteenth and the the precept nineteen. Sorry. Before go to precept nineteen, the it comes about the the sorry.
Sorry. The you know, here in the text, it says, do not be. But before this, that comes, I think, a precept. Some of the text says it is precept twenty, not nineteen. It’s twenty.
So there’s one percent. It’s called do not get angry. There’s one percent. It’s straightforward. You know I’m Do not get angry.
Just that word. Do not get angry. So so why why from so many delusions that is specifically pointed out the anger. So it has it has its own, you know, so that is precept nineteen. So it has its own, you know, reason.
Within all the negative emotions, one of the most challenging the emotion and one of the most destroying, you know, negative emotion is anger. You know, anger. Even even what do call the you know, in a in a Buddhist Sūtrayāna in a in a Buddhist Sūtrayāna practice, you know, in a Buddhist Sūtrayāna path, you know, in a Buddhist sabha path, can able to transform attachment as a path, you know, attachment into a path, but not anger into a path. You see? Even the Bodhisattvas, when when they when they when they when they, you know, transform adversities or transform delusions into a path, into a practice no.
Into a path. Sorry. Into a path. When the when the delusions are transformed into a path, they they they able to task they able to transform attachment, desirous attachment into a path. But as far as it comes out, the anger, only in the tantric practice, in a in a you know, know, far more advanced from the the Mayan in Buddhist Sattvayana practice.
Once we reach that, then one can able to transform anger into a path. So that much intensity of the negative intensity of the anger. Even Bodhisattvas, they have a hard time. They have difficulty to transform into a path. As far as another attachment, desire attachment, Bodhisattvas, you know, they they they transform into a path.
They can’t ever transform into a path. So then in the teaching, you know, the the do not get angry. So here referring it’s quite similar to do not be do not be ill tempered. It’s quite similar, but here in particular, you know, the teaching from this precept is to you know, when we when when somebody, you know, when somebody angry towards you or when somebody harms to you, you know, when somebody harms you, then you’re not you you you you know, we but we cannot reply with anger. We cannot respond with anger.
We cannot respond with anger. Then instead of responding with anger, the most forceful opponent to anger is compassion. Not love. Not love. Not Buddha Gita directly itself.
Not emptiness. But most forceful opponent is compassion. So in the teaching, it says that, you know, whenever that you you whenever you start to arise anger, that anger either arising toward yourself to to yourself or either to somebody else. You know? The negative the the negative emotional disturbance, the anger, even it could be that, you know, the object could be the cup or the mug, but then the the if there’s no physical, like, human being outside or beings outside, but then it could be, you know, totally, you know, like a harmful, disturbing emotion to yourself.
You see? So in that manner, the very moment that anger about to arise or even the anger already arise, immediately one should, you know, one should recall the teaching of compassion. And if the object of anger is others, then one should generate compassion to others by thinking by thinking that by thinking I cannot get angry to the person, to the dog, or to the being, Because the person or the being, the negative harm to yourself is due to the delusion within them, due to the negative emotion, the delusion within them. And that delusion within them create delusion within within the other being to create harm to yourself is due to your own delusion, due to your own delusion. So therefore therefore, that I shouldn’t generate what I call the anger to the other to the other beings or the the harm giver as well as shouldn’t get anger towards yourself.
You know? Then in another in another way, one should think of the the teaching of how anger destroys the virtues. You know? One moment of anger can able to destroy, you know, to countless eons of merits, you know, countless eons of merits, countless eons of merits. So by thinking that, then again, try to overcome the anger.
You know? Then in in our day to day life, always, even we are not getting angry, even we are quite patient, you know, we are quite tolerant person, but then always beneficial for us to, you know, at least at least a minute in a day or less than that to to see the disadvantage of anger, you know, into meditation, just by seeing the advantage disadvantage of anger, you know, by thinking how much harm the anger can bring such as destroying the merits, such as bringing, you know, harm to others, harm to yourself. So then meditating on the advantage of being patient, the the qualities of being patient. So even for, you know, even for less than a minute, I advise good to do a short meditation on that because that is one of the most difficult negative emotion that one can able to overcome. And that is one of the negative emotion one is forceful to destroy the peace in us and destroy the virtues.
You know? So then as long as we don’t have a, like, anger, you know, the emotional anger, then not only, you know, within individual label gain the peace, but within, you know, the families, within the even the nations. You know? So so is is it one person who start to practice not getting angry? One person who start to practice patient That much, you know, protection, you know, and protection and peace can be revealed within the within the within the human being community and within the world, you know, within the world like that.
So then again, you know, the the teaching also advised that one always you know, when we when we share Dharma, when we give a Dharma teachings, you know, Dharma generous to others, then one of the best Dharma generosity is to teach the faults of anger, and to reveal the teachings of patience. Be patient. And that is one of the most effective way to bring peace and harmony within the human community and within within the world. So like that. So now the preset or transit do not be frequent.
Did I read the correct? Yeah. Okay. So then precept twenty. Do not be fickle.
Did I write or did you read correctly? Fickle. Fickle. Exactly. What what is that?
Freckles. In in inconsistent? Change keep changing mind. Okay. In another word, you can say, do not be erratic.
So this means not displaying erratic response to every situation out of what do call tran transient temper temperament transient temperament. So this cause great inconvenience to your companions and must therefore be relinquished. Display erratic response to every situation out of out of transient temperament. So I think the meaning here, you know, we have to bring about it transient temperament due to the, you know, temper temporary once temporary, you know, subscended reasons or due to, you know, temper temporary pleasures or gain, you know, by, you know, you know, by by not concern of the ultimate, the benefit, and just do it to the temporary in in in other word, one can say that due to the the self-centered, the worldly concern, then, you know, one’s relation to other, the, you know, what you call, erratic response. So then that that against the the mind training teaching.
You know? So therefore, one of the precepts to make sure that we shouldn’t react. It’s very obvious in our day to day life. Whatever situation we discuss, there’s a danger of your self centered reason might come first to come to the agreement. So in dharma level, that have to be avoided.
The first concern in any situation, in any discussion is for the benefit of others. Since there’s a benefit for others, then even one have to sacrifice one’s own welfare, one’s kind of temporary gains, then we have to have to have to sacrifice that. Mhmm. We have to sacrifice that. So in so in short, we have to practice the self-exchange with others.
You know? When we have the practice of self self exchange with others, then we we will not fail to practice this precept. When we practice this self exchange of other, then others have happiness, others’ well-being, other living beings’ well-being always coming to first first the first place or first concern. So due to that, you know, one’s reaction in relation to any other beings will be, you know, total motivated, you know, sensible, motivated, a virtue, you know, virtual relationship. The the one of the one of the simple reason is this cause inconvenient to your companion.
So in the way you call the the reason behind that, how do you say reason behind, the deeper level of the meaning is it will cause, you know, the creation of negative karma in relation to others. Know, temporarily, you know, in in in a a what’s it? In temporary level, it it will create inconvenience for others. You know? So due to that reason, we have to we have to abandon the force.
Ultimately, one will bring the creation of negative interaction with others. So due to that, again, we have to relinquish, we have to purify such kind of way of interaction with others. So like that. So maybe we stop here. Do have any question in relation to this?
We are almost finished. Only I think now two more class. So maybe tomorrow, maybe we most likely will finish all the commitments. Then after that, maybe the last class, we will do the the conclusion, you know, the conclusion of the teaching. Then after that, we will do two sessions of Q&A because the this mind training teaching, especially in seven point mind training teaching, the essence or the whole teachings are the two awakening minds, bodhicitta, and and emptiness.
So whether we remember every piece of or not, whether we we remember all the the study that we we have in our classes or not, but at the end, we need to have a solid understanding, you know, fields of understanding of emptiness in bodhicitta. So these two are, you know, they need it. You know? So if you have any doubts on that or if you if you, you know, doubts or any clarification or even you wish to, you know, make your understanding even more deeper, so then you should, you know, what I want to say, contemplate for coming few few few weeks few few days. Then when question and answer day, so that you bring all the questions up.
So, you know, Buddhism and and business subject is very advanced. How is it? What is it? Very vast, Very extensive and vast. You know?
Very extensive and vast. So so you can explore, you know, in. You know? So much So every single teachings of Buddhadharma, you know, is somehow directly or indirectly touch on these two sources, I mean, two principles of the teaching. So so the conclusion that we need to have a very solid understanding on two of two of these two of these teachings.
So so try to do some research, you know, not just reliance on this text. Do some research and bring some debate, you know, some deep debates so that we can explore more deeper, something like that. So thank you. And if you totally understand then, and then no no need question, then maybe we need to do any more class. Any question based on today?
Any other question?. Because because the the two awakening mind, the ultimate, you know, the the bodhicitta, which is emptiness, is referring to the the, like, inherent existent, you know, the dependent arising of based on the level of inherent existent. So the the view of Candrakīrti and Nāgārjuna. So so so we have to base on that. The answer?
The argument is because other is given for. So that’s why I said there’s there’s a non-inherent existent self. So Tonglen have to do with that. Noninherent existent self.
Non noninherent existent self and noninherent existent others. So these two so because of these two existent self in other, self within you, so that’s why they don’t practice. They actualize. Don’t with depending on the nominal self. Depending on nominal self.
Yeah. The emptiness self. Emptiness self is the existing self. Emptiness emptiness others is existing others. So, again, it’s, you know, it’s quite easy to label, but it’s to to to have a taste, how to say.
The feel in your heart is difficult. You know, it’s it’s can can say that. Inherent existent self noninherent existent self. To to have a very proper, clear, pure picture is is is is not easy. Once you have that kind of, like, a clear feeling picture of noninherent existent self, you know, then that really, like, make you that really kind of, like, con kind of convince you there’s a selflessness.
Until you feel that, you know, you won’t feel genuine selflessness. You’re you’re just labeling, but you cannot feel genuine selflessness. Selflessness. Most the the the the reference of that their view is based on. So even though, of course, you know, a you know, had a great words, but still, their reference still go back to.
So so then the view holds. Anything? Okay. Thank you. Thank you.